Learning as a Path, not a Goal: Contemplative Pedagogy

ARTICLES

LearningasaPath,NotaGoal:ContemplativePedagogy–ItsPrinciplesandPractices

FranGrace UniversityofRedlands

Abstract. WhatiscontemplativepedagogyandhowisitpracticedinReligiousStudies classrooms?Contemplativepedagogycultivatesinnerawarenessthroughfirst-person investigations,oftencalled“contemplativepractices.”Contemplativeteachingpractices rangewidely:silentsittingmeditation,compassionpractices,walkingmeditation,deep listening,mindfulness,yoga,calligraphy,chant,guidedmeditations,natureobservation, self-inquiry,andmanyothers.Sincenarrativeisamodeofinstructionprevalentincontemplativeliterature,thearticleincludesfirst-handreflectionsfromstudentsandanarrativeaccountofhowaninitiallyskepticalprofessorcametoincorporatecontemplative teachingmethodsintohercourses.Itexpandsfromthepersonalnarrativestohighlight theworkofmanycontemplativeprofessorsinthefield.Thesereal-lifeexamplesareput intothecontextofrecentpublicationsonshiftsinhighereducationandmeditation research.Thearticleseekstodemonstratethepowerofcontemplativeteachingtofulfill manyhopesforliberalartslearning.Ofparticularimportanceisitsemphasisoninteriorqualitiesoflifelongimpact,suchasself-knowledgeandethicalcultivation.

Howdowepreparestudentstocultivatetheirowninnerresourcesofspiritand moralcourage?

Howdoweenablethemtoengagemoralandsocialdilemmaswithclarityabout theirownvalues...?

And,how,withoutproselytizing,dowefosterstudents’owndevelopmentofcharacter,conscience,andexaminedvalues?

–AACU,CollegeLearningfortheNewGlobalCentury

WhatisContemplativePedagogy?

Contemplativepedagogycultivatesinnerawarenessthroughfirst-personinvestigations, oftencalled“contemplativepractices.”Contemplativepracticesintheclassroomrange widely:silentsittingmeditation,compassionpractices,walkingmeditation,deeplistening,mindfulness,yoga,calligraphy,chant,guidedmeditations,natureobservation,selfinquiry,andmanyothers.

Insomecourses,contemplativeteachinginvolvesperiodsofsilenceinwhichstudents areinvitedtobeawareofthepresentmoment.Inothercourses,contemplativemethods arethoroughlyintegratedintoassignments,exams,anddiscussionformats.

Contemplativeprocessislargelyempirical;contemplativesinvestigatethetruthofa claimviatheirowninnerresearchandfirst-handexperience.“Comeandsee”isthe commoncontemplativeanswertothequestion,“Whatisit?”Thiswastheresponseof MotherTeresatoquestionsaboutherworkinCalcutta.Anditwastheresponseofthe

Buddhatoinquiriesabouthisteaching.Hisresponse,“ehi-passiko,”meant“comeand see”(Palmo2002).

Thisessaydoesnotalwaysfollowthetraditionalstyleofthird-personacademic argument.Ihopetocommunicatesomethingtothereaderaboutcontemplative pedagogybywritinginastylewhichemphasizesthepoweroflivedtruthratherthan theoreticalrationale.

Thisisamatterofdelimitation.Outstandingtheoreticalworksalreadyexistwhich addresstheessentialargumentsforcontemplativemethodologies:LauraRendononthe pedagogicalreasonsforlinkingmeditationandsocialjustice(2009);ChristopherBache onthescientificreasonsforthetransformativeefficacyofconsciousness-basedteaching methods(2008);ThomasCoburnontheEasternandWesternphilosophicalfoundations forcontemplativepedagogy(2011);HaroldRothontherationaleforhis“Introduction toContemplativeStudies”course,withalengthyargumentforcontemplativestudiesto bedevelopedoutsideofReligiousStudiesbecauseofthefield’sethnocentricbiases (2006,2008);JudithSimmer-Brownontheintellectualfoundationsforcontemplative pedagogy,fromBuddhistandhumanitarianperspectives(2009);andMaryRose O’Reilleyonthepedagogicaleffectivenessofsilence(1998).Therearemanymore resourcesfortheoryandmethodlistedinthebibliographicalreferencesattheendofthe article.

Ultimately,theverificationofwhethercontemplativepedagogyisefficacious,appropriate,oradvisabledependsuponthereader’sownpersonalinvestigation.Thisarticle shareswhatsomeprofessorsandthousandsofstudentshavecometodiscoverastruly marvelous.Butitisnotprescriptiveordogmatic.Itismeantasaninvitation,whichthe readercanadaptandadopt(ornot)withinhisorherownlocalcontextandmeaning system.Contemplativepedagogyisnotmysteriousandisnotthespecialpurviewofthe highlyevolved(ortheso-called“touchy-feely,”forthatmatter)!Itcanbetriedby anyone,withcertainethicalcaveats(Simmer-Brown2011).

Contemplativeliteratureoftenilluminesitssubjectmatterthroughexamplerather thandefinitionorargument,sowebeginwithtwonarrativeaccountsfromrecent studentexperiencestoillustratekeyprinciplesofcontemplativepedagogy.

WhatisContemplativePedagogy?“Comeandsee...”

ExamplesofContemplativeLearning

Benjamin

Benjamin(nothisrealname)isafirst-yearstudentinmy“QuestoftheMystic”class. Theclassisanupperdivisionseminarandhewastechnicallynoteligibletotakeit,but Iallowedhimtoaddtheclassbecauseofthathard-to-describecombinationofknown andintuitedfactorsthatresultinaprofessor’sdecisionto“takearisk.”

Hewasobviouslybright,butalsohadadrugandalcoholproblem.Thereweretelltalesigns:downcasteyes,unkemptappearance,acertainsmell.

Thesummerbeforecomingtocollege,hewasdrivingtwofriendshome–justfour blocks–afteraparty.Despitetheshortdistance,hehadablackoutandplowedthecar intoalargetree.Allthreeyoungmensurvived,butthereweresevereinjuries.“Itwasa wake-upcalltome.”Tryashemight,however,hewasnotabletostopusing.

Duringthethirdweekofclass,hesleptatafriend’shouseafteranightofgetting high.Whenhereturnedtohisdormroom,itwasamess.Clotheswereflungoutofthe drawers,paperswereeverywhere,andthebedcoverswereonthefloor.Hisroomhad

beensearchedbytheRedlandsPoliceDepartmentinadrugbust.Hisroommatewas arrestedforpossessionofdrugparaphernaliaandsellingdrugs.“Thiswasanotherclose call.Iknewmynextstepwaseitherdeathorjail.Ihadtodosomethingtochangemy life,butwhat?”

“ContemplativeAppliedInquiry”assignment. Thatveryweekinour“Questofthe Mystic”class,BenjamincompletedaContemplativeAppliedInquiryonaddictionand craving.Thisparticularcontemplativeinquiryassignmentcorrespondedtoourcurricular componentonmysticexperiencesrelatedto“brokenness”and“calamity”(Hagerty 2009;WilliamJames1994).Theinterpretativequestionwas:Whatistherelationship betweenmysticexperiencesandpersonalcrisessuchasaddiction?Manyscholarsposit apositivecorrelation.

Inadditiontoscientific,psychological,andphilosophicaltextsaboutthephenomena, studentsreadabiographyofBillWilson(co-founderofAlcoholicsAnonymous)and studiedhis1934mysticillumination.WediscussedthehypothesispresentedbyCarlJung toBillWilsonthatthecravingforalcoholisactuallyacravingforthe“UnioMystica.”

Inthiscourse,studentsdidsixContemplativeAppliedInquiriesduringthesemester,in additiontoexamsandotherconventionalassignments.Thecontemplativeinquiriesare empiricalinvestigationsofthetheoreticalconcepts,puttoan“experiment”inthelaboratoryofthestudent’slife.Inthiscase,theContemplativeAppliedInquiryonaddictionand cravingaskedthestudentmindfullytoobserveapatternofcravingfortwodays.

Inaddition,thestudentwassupposedtoexperimentwithsteppingbackfromthe activityforfivetotenminutesandthentoobserveanyresultantagitationordissatisfaction.Whethertheyareaddictedtodrugs,alcohol,theinternet(facebook),porn,movies, television,anotherperson,cuttingthemselves,orrage,theyareaskedselfcompassionatelyandmindfullytoobservewhatoccurswithinthemastheywithdraw temporarilyfromtheintensityofbeingdrivenbyit.

Whatisitliketobeinthemiddleofwatchingamovieandtoturnitoffforfive minutes?Whatisitliketobeintheswingofaneatingbingeandstopbeforefinishing theboxofcookies?Doescravingresultincontentmentormorecraving?Inwhatway doescravingrelatetosuffering?Ultimately,whatareyoureallycravingifyousatisfy yoursensorycravingbutyoustillwantmore?IsJung’shypothesisconfirmedbyyour personalexperience?

Theexercisesexpandstudents’learningfromtheconceptualfacultyofmindtothe contemplative(non-conceptual)dimension.Inotherwords,Benjaminlearnedtostep backfromthemental-emotional-behavioralphenomenaand“watch”themunfold,asif fromtheobserverstandpoint.Thegoalistoobserveone’sinnerandouteractivity withoutjudgment.Accordingtoscientificresearchfromthelasttwentyyears,itispreciselythiscontemplative“observer”facultythathasthepowertobringaboutlifelong learningandshiftsinconsciousness(Hagerty2009;Begley2007;Hawkins1995).

Insightsfromtheassignment. Benjaminwasdelightedbytheappliedinquiryon craving.Heobservedthataddictionpervadedhislife,bothatthementalandbehavioral levels.Itdeterminedeverythinghedidordidnotdo.Hisstudyhabits,friendships, financialexpenses,freetime,andmentalenvironmentallrevolvedaroundhisaddiction. Herealizedthat,evenwhenhewasinclassorwithfriendsandfamily,hismentalfocus was“WhencanIleavehereandgethigh?”Althoughadishearteningrealizationatone level,Benjaminfeltempoweredtofacethetruthofhislife.

Hewasnotalone.Therewereseveralotherdrugandalcoholaddictsintheclasswho observedtheabsorptionoftheirmentallifeanddailybehaviorswithdrinkingand gettinghigh.Otherself-harming,addictivehabitsinthisclassincluded:self-cutting, shoppingthemselvesintodeepdebt,sexualpromiscuity,disorderedeating,uncontrollablerage,workaholism,andrelationaladdiction.

Relationaladdictionplaguedfivestudentswhowereaddictedeithertoaparticular personortoconstantinteractionwithotherpeopleviatexting,calling,orbeingwith othersinperson.Theyweresoaddictedtobeinginconstantcontactwithothersthat theywereliterallynotabletoleavetheircellphonesoffforanhourorbealoneforany lengthoftime.

Oneofthesestudentswasatextingaddictandcametomyofficetotalk,BlackBerry inhand.ShecontinuallylookeddownatherBlackBerry,scanningfornewtextmessages.Attwopointsduringourtwentyminuteconversation,whenIwastalkingtoher aboutanimportantmatter,shetypedoutandsenttextmessages.Iresistedtheurgeto criticize,bepunitiveorsarcasticaboutit.Icouldseethatshecouldnotstopherself, eventhoughshemighthavewantedto.Ratherthanjudgeit,Iwantedtounderstandthe behavior.Iwascuriouswhyagenerallywell-manneredandgraciouspersonwoulddo somethingsolackinginawarenessandconsiderateness.

Thesamequestionariseswithanyaddiction.ForBenjamin,Iwondered:howcanan intelligent,good-heartedyoungman,seeminglywell-lovedbyhisfamily,becompletely unabletostopgettinghigh,eventothepointofdeathorjail?Asthemedicaland psychologicalcommunitieshaveknownfordecadesnow,itisnotamatterof “willpower.”

Iaskedthetextingaddict:“Inoticedyoukeptlookingatyourphoneandevensent twotextswhileIwastalkingtoyou.Canyouhelpmeunderstandthat?Itcommunicates thatyoudonotcareaboutourconversation,yetIknowyoudo.”

Sheshared,“Iknowit’sannoying,butIcan’thelpmyself.Ican’tlettextsjustsit therewithoutaquickresponse.Iliketokeepeverythinggoing...I don’twanttomiss outonanything.”

Shehadnoawarenessthatshehadjust“missedout”onbeingwithmeinthat moment.

Suchcravingleadstoendlessdistractednessandaninabilitytofocusonschoolwork. Italsomakesitextremelydifficultforthepersontobepresentwithothers.Theperson constantlywantstobeelsewhere–togetthatnext“fix”ofatext,ane-mail,anevent,a drink,acookie,atelevisionshow,ahighofwhateversort.

Alladdictivepatternsturnonthesamedynamic:thedistractiveactivityisexperiencedasawelcomerelieffromreallife.Thenegativebehaviororthoughtpattern,as badasitis,isbelievedtoproviderelieffromthenormalvicissitudesofreallife.I noticedthedynamicinmyselfintheprocessofwritingthisarticle.Whendiscomfort arose(self-doubt,fearofpeerdisapproval,stressoverdeadlines,andsoforth),therewas thewanderingtothekitchen“forasnack.”Whatisbetterthanahandful(ortwo!)of homemadechocolatechipcookiestonumbwriter’sangst?

Overthecourseofthesemester,Benjaminmadeseveralsignificantimprovementsin hisacademicperformanceandpersonallife.Hisnewfoundawarenessofaddictioninhis ownlifedeepenedhisdiscursivelearningofthescholarlydebatesonmysticism.The readingsmadesensetohim.HisteachingpresentationonBillWilson’s1934illuminationcarriedaconvincingauthoritybeyondtheabstractlevel.ItwasasifBenjamin understoodwhathewaspresentingfromtheinsideout.

Theassignmentaffectedhimpositivelyinhisgenerallifeasastudent.Hedecreased hisuseofdrugsandalcohol,whichimprovedhisacademicperformance.Hisattendance atclassbecamedependableandhisparticipationevidencedpreparationandinvestment. Well-knownforsleepinguntiloneintheafternoon,hestartedtogetupearlytodo homeworkandtoparticipateincommunitylife.

IunexpectedlyranintoBenjaminfivemonthslater,atalocalcommunityMeditation session.Iwasshocked(pleased!)atthehappinessandconfidenceexudedinhiscarriage andvisage.

James

James(nothisrealname)isajuniorstudentinmy“QuestoftheMystic”class.Two weeksintothesemester,hisbestfriendoverdosedondrugsandJamesspokeatthe funeral.

Hetoldme:“IknewIwaslookingatmyownfuturelaidoutinfrontofme.Ihaven’t hadadrug-freedayinyears.But,now,Iwanttodoitformyfriendwhojustdied.”

Twoweeksafterhisfrienddied,JameslaunchedhisQuestPracticeassignment.He wasdrug-freefortwenty-onedays.Hetoldtheclass:“Wow!Ididn’tthinkitwaspossible,butI’mdrug-freetoday.Yesterday,Iwenttoafriend’shouse,afriendIgethigh withallthetime,andIdidn’tdoit.”

Nowthathewasnotdriventoget“high,”Jameswasavailabletohisfamily,somethingveryculturallyimportantforhim:

Isaid‘Yes’tomyfamilywhentheyinvitedmetoafamilyouting.Ialwayssay, ‘No,Ihavehomework,’whichisaliebecauseIjustgotomyroomandgethigh. ButIspenttimewiththemandcouldn’tbelievehowwonderfulitwas–justto hangoutwithmyfamily!InsteadoftryingtogetmoneyfrommydadsoIcan buydrugs,orgetoutofconversationwithmymomsoIcangogethigh,Iwas reallypresentwiththem.Ihaven’tfeltthisaliveinyears.

“QuestoftheMysticPracticePeriod”assignment. TheQuestPracticeprojectgives studentsanopportunitytointegrateanalytical,interactive,andcontemplativelearning. Theydesigntheirown21-DayPracticePeriod,inspiredbyoneofthemysticpathswe studyintheclass:Advaita,Yoga,ChristianLabyrinth,TibetanorZenBuddhism,12 Step,Nature,Art,andotheroptions.Throughathree-weekprocessofconsultationwith me,peerfeedback,andtheirownresearch,studentsfinalizeaQuestPracticeContract thatincludesfourdimensionsforstudyingtheirchosenpath:EthicalCultivation,PhysicalSelf-Discipline,MentalCultivation,andContemplativePractice.Inalaunching ritual,theclassmemberssigntheirindividualcontractsaswellasanagreed-upongroup StatementofHonorabilitythatpromisestruthfulnessandself-compassionatalltimes.

JameschosetheChristianLabyrinthashisinspiration.Thankstoadonation,we haveoneofthefinestoutdooreleven-circuitlabyrinthsinthecountry.

AlthoughraisedCatholic,Jameshaddriftedawayfromreligiouscommunityand practice.“Whenchurchstartedtogetinthewayofmydrughabit,thenofcourseI chosedrugsoverchurch.Plus,Ilikedstudyingotherreligions.TheCatholicChurchis nottheonlywaytoGod,Icametofindout.Therearemanyspiritualways.But,now, I’mexcitedtoreturntomyrootsandseeitfromamorewholesomeview.”

HisQuestPracticeincluded:Abstainingfromdrugs;dailyexercise;volunteeringto mentorchildrenofimpoverished,singleparents;doinganinnerpracticeofuncondi-

tionalloveforthechildren;attendingaweeklymeetingfordrugaddicts;walkingthe Labyrinthregularly;readingabookaboutthehistoryandtheologyoftheLabyrinth. Throughtheseelements,heappliedthecourseconceptsofPurgation,Illumination,and Union(thethreefoldprogressionofChristianmysticism)tohisbody,mind,innerconsciousness,andinteractionswithothers.

Insightfromtheassignment. Jamesspokewithgratitudeandhumilitytohisclassmates fortheirgroupcommitment:“Tobedeadhonest,there’snowayIcoulddothiswithout thegrouphere.EverytimeIthinkofgettinghighordoingsomethinghalfway,Iremembertheclassandit’slike,‘Ohyeah,Ipromisedthem.’Iwanttodotherightthing becauseIsaidIwould.Butalso,Ihavetosay,Ifeelincredible!Thepracticeisitsown rewardinaway.Ifeelphysicallystrongandmymindisawake.”

Oneconsequenceoftheassignmentwasethicalmaturation.Ashecontinuallymadea decisiontoavoidisolatinghimselfto“gethigh,”whichoftenamountedtoliestohis familymembersabout“homework,”Jamesbecamemoreawareofthestrugglesof others.Hehadtakenhisfatherforgranted,forexample,andoftendevisedschemesto getmoneyoutofhim.But,duringtheQuestproject,Jamessawtheburdenthathis fathercarried,tryingtoeducateJamesandhissiblingsonthesalaryofasecurityofficer.

Oneday,Jamesborrowedhisfather’scarandthoughttofillitupwithgas,unasked. Whenhereturnedthecarwithafulltank,hisfather’seyesfilledwithtears.Thefather cametomesoonthereafterandsaid,“Thankyouforwhatyouareteachingmyson.”

Attheendofthesemester,Jamespointedtothelifelonglearningthatwasactivatedfor himinthisclass:“Everythinginthisclass–readings,meditations,videos,assignments, discussions–seemstogotogether.Ilearnedthematerialfromeverylevel.It’sso amazingtolearnitforlife,notjustforatest.Thesemesterisover,butnotmylearning.”

Incontent-basedpedagogies,studentsfrequentlymeeta“goal”(forexample,passan exam)thenlosethelearningsoonafterwards.Butwithcontemplativemethods,the learningbuildsovertime.ThedifferenceisillustratedintheZenstory,“TimeItTakes”:

AyoungbutearnestZenstudentapproachedhisteacher,andaskedtheZen Master:

“IfIworkveryhardanddiligenthowlongwillittakeformetofindZen.”

TheMasterthoughtaboutthis,thenreplied,“Tenyears.”

Thestudentthensaid,“ButwhatifIworkvery,veryhardandreallyapplymyself tolearnfast–Howlongthen?”

RepliedtheMaster,“Well,twentyyears.”

“But,ifIreally,reallyworkatit.Howlongthen?”askedthestudent. “Thirtyyears,”repliedtheMaster.

“But,Idonotunderstand,”saidthedisappointedstudent.“AteachtimethatIsay Iwillworkharder,yousayitwilltakemelonger.Whydoyousaythat?”

RepliedtheMaster,“Whenyouhaveoneeyeonthegoal,youonlyhaveoneeye onthepath.”(Alatis1995,352)

Conclusions?

Whyanacademiccourse? Thesetwoexamplesrevealthattheintegrationofcontemplativepracticeintoacademiclearningcanbepowerfulforsomestudentsandsetthem, literally,onalifelongpathoflearning.Theprecisecombinationofsequencedreading

LearningasaPath

assignments,classdiscussion,lectureinformation,groupcohesion(samestudentgroup forfourmonths,twice-weeklymeetings),andcontemplativeapplicationsbrought forthaneffectivelearningoutcomewithpositiveintellectualandpersonal attainments.

Wouldthesameoutcomeoccurforstudentsinnonacademicandadhocsettings? Woulditbethesameifstudentswenttoameditationinstructionintheirresidencehall, forexample?Theresearchthusfarindicatesthatmeditationinanycircumstanceisbeneficialforstudents(seethesectionbelowon“BenefitsofMeditation”).OurCounseling Center,forexample,offersasix-weekserieson“MindfulnessPractice”forinterested students,whoreportbettercopingskillsasaresult.

However,contemplativepedagogy–theuseofmeditationandcontemplationinconjunctionwithacademicstudy,inacohesivegroupsetting,andovermanyweeks–wouldseemtohavealongerlastingeffectforthestudent’s undivided self.

Inaclasssetting,theethicalandinnerbenefitsofmeditationareaccompaniedby cogentinformationfortheintellect.Withmentalunderstandingcomesgreaterwillingnesstokeepupthepracticewhenoneisbored,busy,ortemptedbyaddictionlikeBenjamin.Thegroupenergyfieldstrengthenstheindividualexperienceviacommon readings,discussions,andregularclassmeetings.Thisgroupenergy,honedbycommon study,carriestheindividualwhenheorshemightotherwisegiveup(Bache2008; Hawkins1995;Grace2011b),aswesawinthecaseofJames.

Asimilardynamicisseeninservice-learningcourses.Whileitisbeneficialforstudentstoengageincommunityserviceandvolunteerworkasanextracurricularactivity, thelife-learningandintellectualdevelopmentareclearlystrongerwhentheservice experiencetakesplaceinthecontextofanacademiccoursethatintegratestheservice experiencewithreadings,discussion,analysis,andlecturesthatorganizetheinformation,andexamsthataskforreflectionandintegration.

Notforeveryone. Obviously,however,thesuccessofsomestudentswithcontemplative pedagogydoesnotwarranttheassumptionthatthepedagogywouldbebeneficialto all students–anymorethanservice-learningwouldbebeneficialto all students.

DespiteJames’sandBenjamin’senthusiasmforacontemplativeandintegrative approach,itdoesnotappealtoallstudents.Onestudentinthehonorsprogramdropped the“QuestoftheMystic”coursebecauseshedidnotliketheinclusionofcontemplative learningintotheassignments.Shecommented,“Whowantstoactually look attheir life?Thatisascaryprospect.I’drather not knowwhatI’mdoing!”Anotherstudent whoenrolledin“IntroductiontoMeditation”droppeditafterthefirsttwosessions:“It soundedgood,tolearnmeditation,butIdon’twanttositstillforanhourwhenIcould be doing something!”

Thus,contemplativecoursesarenothelpfultoallstudents,justascontemplative pedagogyisnotappealingtoallprofessors.However,contemplativemethodsdo provide,forthosesoinclined,ademonstrablyeffectivemeansforfulfillingthekeypurposesofliberalartseducationepitomizedinthequotethatopensthisarticle.

FromaFormerSkeptic

Perhapsitisusefultotellthestoryofmyownpedagogicalexplorationofthreemajor modes:content-based,third-person,analyticalteaching;context-based,second-person, interactiveteaching;contemplative-based,first-person,interiorteaching.

Content-based,Third-person,AnalyticalTeaching

WhenItookmyfirsttenure-trackjobin1995,Isawmyroleasateachertobethedispenserofcontent.IneverimaginedthatIwouldonedayusecontemplativemethodsin theclassroom.Infact,Idevaluedsuchapproachesaswarmandfuzzy,feel-good pedagogy-lite.Aprofessor’sjobhadnothingtodowiththeinnerlifeofstudents.The taskwastogivethemcontent,notcontentment.Asabrand-newhireandthefirstand onlywomaninmydepartmentoftenprofessors,Icouldnotaffordtobeviewedas “soft”intheclassroom.

Truthbetold,Iwasuncomfortablewithsilencesintheclassroom.Silenceindicated failure.“Studentsneedtogettheirmoney’sworthhere,”Isaidtomyself.So,Iprepared well-craftedand(reportedly)entertaininglecturesthatfilledtheentireclasstime.Iwas happiestwhenaclasssessionendedbreathlesslywith“There’sstillsomuchtocover!” Irelishedstudentcomplaintsof“ThisisthehardestclassI’veevertaken.”Iequated pedagogicalsuccesswithahighquantityofinformationpresentedatbreakneckspeed.

Context-based,Second-person,InteractiveTeaching

Twoyearsintomyfirstteachingjob,however,itoccurredtomethatthestudentsshould hearfromactualpractitionersofareligioustradition.Thefirstclasssessionwithaguest practitionerwasunforgettable.AministerfromthelocalVineyardchurchcameand spontaneouslybeganspeakingintongues.Iwashorrifiedbythisslippageintononacademicdisplay,butthestudentscametolife.Itwasasiftheelectricityoflearninghad poweredon.Astheclassended,mynon-tenuredimaginationgotthebestofme.Ienvisioneddreadfulscenesofbeingsummonedtothedean’sofficeornegativewrite-ups fromcolleaguesaboutthe“pentecostalrevival”inmyclass.

Thestudents,ofcourse,wereoblivioustomyfearsofprofessionalruin;theypleaded formoreinteractivelearning.Puttingasidemyseverediscomfortwithunfamiliarteachingmodes,Idevelopedahostoffieldtrips,service-learningassignments,and discussion-basedclasssessions.Itaughtstudents(andmyself)howtolistentoeach otherandhowtolearnfrompractitionersinthelocalcommunity.Thestudentswere impressiveinapplyingthetheoreticalcontentoftheclassroomtoreal-lifecontexts,conversations,andcommunities.

WhenItookanewpositionatadifferentuniversity,Idelvedevenmoredeeplyinto second-personpedagogies,suchassocialjustice,liberatory,andengagedpedagogy (Freire2000;Adams,Bell,andGriffin1997;hooks1994).

Icalledthissecond-personlearning“PedagogyofEmergence/y.”Thelearning emergedfromintensedialogue,andsometimesthisdialoguecreatedemergencies.Studentssaweachotheraslivingtextsorexpertsontheirmultiplecontextsoflifeexperience:race,nationality,ethnicity,gender,religiousidentity,socio-economicclass,sexual expression,andpersonalitytype.Weworkedprimarilywithinteractiveformats:in-class debates,fishbowls,groupdiscussionsandpresentations,guestspeakers,practitioner panels,danceanddrama,spokenword,andcommunityservicework.

Mypurposeasateacher,asIsawitthen,wastopryopentheparochialworldviews ofmystudentsandtorevolutionizethemintoagentsofempowermentandworld change.However,theresultwasmoreoftenpain-producingthanempowering.Our second-personinteractionsfrequentlyshutdowndialogueinsteadofopeningitup.Studentswereoftenunawareoftheinnersourceoftheirprejudiceandprojecteditonto theirpeers.Theirlackofself-knowledgemadebasicreasoningimpossibletoachieve.I canstillrecalloneclimacticmomentofred-hothostilitywhenagroupoffemale

LearningasaPath

studentsverballyattackedawhitemalestudentinmy“ReligionandHate”seminarin 2000,yelling,“Youaretheenemy!”

Whatwentwrong?Icametoseethatmysocialjusticecoursestaughtstudentsthe importanceoftheirhumanity,butnothowtocultivatetheirwholenessordignifythe wholenessofothers.Theylearnedaboutthedifferentialsinsocioeconomicpower, butnottheuniversalpower within.Withoutlearningtheskillsofself-inquiryand contemplativeawareness,thestudentsremainedimprisonedintheirownunconscious biases,stereotypes,pastwounds,unexaminedexpectations,andpreemptory judgments.Wherewasthekeytoself-knowledgethatwouldunlockthisprisonof victimhood?

Afterseveralyears,Ihadtofaceasoberingtruth:Iwasgoodatteachingstudentsto seewhatwaswrongintheworldbutnotverygoodatteachingthemhowtopotentiate thegoodinthemselvesandothers.Ihadreachedadeadendtryingtoteachothersabout socialliberationwithouthavingfirstexperiencedmyowninnerliberation.Icouldnot teachothersthekeytoself-knowledgeifIhadnotfounditmyself.

Contemplative-based,First-person,InteriorTeaching

Ispentmysabbaticalyearof2003–2004inlongperiodsofsolitudeinnature,cameinto contactwithaspiritualteacher,andunderwentalifetransformationdetailedelsewhere (Grace2009b,2011a).Theessentialpointis:Ilearnedthatmeditationhasthecapacity toenergizeaninnerawakeningandtherebyreducesuffering–withoutdrugsorcost.

ReligiousStudies,asanacademicfield,appearedtomeinanewlight.Isawits richnessofresourcesandmethodologiesforinnerliberation.WhenIreturnedtothe classroomaftertheyear’ssabbatical,Iwaseagertoexperimentwiththeinterior (contemplative)dimensioninmyteaching.Itseemedliketheperfectadditiontothe informational(content)andinteractive(context)dimensionscharacteristicofmypreviousteaching.

WhenIfirstofferedaMeditationclass,Ididitoutsideofmynormalcourseloadand withoutcompensation.Itwas,frankly,apedagogicalexperiment:Wouldanyoneactually registerforit?Whatwoulditbeliketoconductacoursemainlyinsilence?Whatwould studentsreallygainfromit?Woulditbeawasteoftimeandtuitionmoneyforstudents?

Thepositiveimpactoftheclassshockedme.Farfrombeingawasteoftimeand money,studentsreportedthatthemeditationmethodssubstantiallyimprovedtheiracademicsuccessandoverallflourishing.Theysaidthat,bylearninghowtobementally present,theygotmoreoutoflecturesandschoolwork.Becausetheywerehappieron theinside,theyharmedthemselveslessandbecamemoreproductivecitizensofthe campusandtheirfamily.Theirinterpersonalrelationsimprovedsignificantlywith friends,parents,teammates,andromanticpartners.

Thestudentstouchedintotheirpotentialforasustainablehumanity.Wehearalotof publicandinstitutionaldiscussionaboutsustainability,butonlyinrelationtobuildings andenvironments.Itseemsquiteobviousthatstressed,outofbalancehumanbeings willneverbeabletogenerateinanouterenvironmentwhattheyhavefailedtogenerate intheinnerworld:serenityandsustainabilityoftheoverallenergysystem.

Serenitybelongstoallhumanityandisnotthesolepossessionofanyparticularreligionorbeliefsystem.Surprisingly,insixyearsofcontemplativeteachingatanonreligiousliberalartsuniversity,therehasneverbeenasinglecomplaintofreligious inculcationorinappropriatenessintermsoftheinteriorcomponents.Tothecontrary, studentsexpressprofoundreliefathavingasafespaceforinteriorlearning,nomatter

whethertheyareatheist,agnostic,Christian,Buddhist,Jewish,Wiccan,Hindu,Muslim, Taoist,oranyotheridentification.Studentscertifythat,intheseclasses,theyfeelfreeto believe,practice,question,explore,doubt,andnot-know.

Sinceitscautiousbeginning,thisexperimenthasfloweredintoasub-curriculumof contemplativecourses,theopeningofourMeditationRoom,theproductionofadocumentaryfilmonmeditationinthecollegecontext,andaninterdisciplinaryfaculty committeeinContemplativeStudies.Thereissuchahighdemandforcontemplative learningthatourdepartmentnowoffersseveralsectionsofcontemplative-basedcourses everysemester,andthesecoursesareamongthefirsttofillatregistrationtime.

Contemplative-BasedTeaching:Examples

Manyeducatorsseethebeneficialpossibilitiesofcontemplativepedagogybutarenot surewhatitentails.Recently,whenIwasinvitedasaconsultanttoanothercampus,the vicepresidentforacademicaffairsqueried:“Myfacultymembersareenthusiasticabout yourMeditationRoomatRedlands,butIamnotclearastowhatsortofteachinggoes oninthere.Canyouexplainittome?”Toanswerhisquestion,Idescribedthree coursesthatareregularlytaughtintheMeditationRoom:

REL210:“IntroductiontoMeditation.”Thiscourse,whichisprimarilyexperiential, introducesstudentstoarangeofmeditationmethodsandcontemplativepractices.Studentsreadthreebooks,committoadailymeditationpracticeandpracticejournal,and attendanoutsidemeditationinstructionatareligiouscenteroftheirchoice(for example,aZenCenter).

REL250:“SeminaronCompassion.”Thiscourseexploreswhatitmeanstolivea lifeofcompassionthroughtheselenses:(1)biographicalmodelssuchasGandhi, NelsonMandela,theDalaiLama,MotherTeresa,ViktorFrankl,andMaryOliver;(2) thecompassionteachingsoftheworld’sreligions;(3)first-personinvestigationofcompassionpractices.Studentsreadsevenbooks,completetwentyhoursofcommunity serviceandarelatedresearch-reflectionportfolio,carryoutsixContemplativeApplied Inquiryassignments,andwriteanexamwhichrequirescompetencyinallthreeareas: contentanalysis,dialogic-communalskills,andinteriorcultivation.

REL323:“QuestoftheMystic.”Thiscourseexaminestheintenseinnerquestand theculminatingspiritualrealizationsbymysticsandsagesfoundineveryreligion.The topicisexploredthroughthesethreelenses:(1)biographicalstudyofrepresentative mystics;(2)comparativeanalysisoftheteachingsaboutSelf-Realization,Enlightenment,DivineUnion,statesofconsciousness,andspiritualevolution;(3)first-person investigationofcontemplativemethodsrecommendedbythemysticsunderstudy.Studentsreadsevenbooksandseveralarticles,carryoutsixContemplativeAppliedInquiry assignments,prepareandpresentabiographyofamystic,prepareandleadaclass sessiononaparticularmystic,andcreateandimplementaQuestPracticefortwentyonedaysthatintegratesresearch,dialogue,andcontemplativepracticerelatedtooneof themysticaltraditionswestudy.

CameosofContemplativeProfessorsinReligiousStudies Inthepastfewyears,professorsinReligiousStudieshavebeenpioneeringandfinetuningcontemplativeapproachesintheclassroom.Limitedspacedoesnotpermitdetailingtheworkofallcontemplativeprofessorsinourfield.Butthefollowingcameosgive thereaderasenseoftherangeofcontemplativepedagogies,institutionalcontexts,and individualapproaches.

LearningasaPath

Inhisprivatelife,ChristopherBache(2008)hasactivelyexploredtranspersonal statesofconsciousnessthroughavarietyofspiritualandcontemplativepractices.Heis likelynottomentionthesepursuitstohisstudentsatYoungstownStateUniversity,a largestateuniversity,andherarelyintroducescontemplativepracticesintotheclassroom.However,heismindfullyawareofthesilentyetverypalpable“mindfield”or “collectiveconsciousness”oftheclass,andheintentionallycultivatesa“highenergy resonance”throughapurposefulselectionofengagingtopicsandreadings,honingof collectiveintention,andrepetitivegroupprojects.Theinteriorspaceheinhabitsasa teacheristhatofcontinualcontemplativeawarenessofthecollective“energyfield”of learning.

SidBrown(2008)hasusedanddevelopedspecificcontemplativeexercisesforher classes,suchasRogerGottlieb’s“PlantCompanionshipExperiment”(1999)inher “BuddhismandEnvironment”seminarattheUniversityoftheSouth(Sewanee),a small,privateliberalartsuniversity.Whenfacedwithherstudents’puzzledorcritical reactionstotheseassignments(forexample,“Dr.Brown,Idon’tfeelanythingwithmy tree”;“Thisisawasteoftime”),herprivatecontemplativepracticehelpstotransmute herinitialangerandfrustrationatthestudentsintopatienceandlovingkindness.This way,shestaysopenheartedtoherstudentsandtheyrebuildtheexperimenttoincludea partnershipwithstudentsandfacultyfromtheBotanyDepartment.

DeborahHaynes(2011)usestheritualofbowingandthecontemplativepracticeof “beholding”tomarkherclassesassacredspaceattheUniversityofColorado.Shetakes acontemplativeapproachinhercoursetitled“TheDialogueofArtandReligion.”StudentslearnaboutRussianOrthodoxicons,HimalayanBuddhist thangkas,andNavajo sandpaintingsthroughstudyingculturalandsocialhistory,religion,formalvisual analysis,andcreativeprocesses.Alongsidereadinganddiscussion,eachclasssession includescontemplativepracticessuchassittinginsilence,breathawareness,anddaily writingexercises.

LouisKomjathy(2011)oftheUniversityofSanDiegodevelopedacourse,“ContemplativeTraditions,”thatforegroundscomparativeanalysisofkeycontemplativetexts fromarangeofreligiousandnon-religioustraditions.Emphasisisplaceduponthehistoricalandcommunalcontextsofeachcontemplativepractice.Studentsarerequiredto selectonecontemplativemethodtopracticeandreflectuponthroughoutthesemester. Whenpossible,alocalpractitionerorexpertservesasaguestteacherforaclasssession ofeachcontemplativetradition.

AnneKleinandAnnGleig(2011)atRiceUniversityareacutelyawareofthesubtle interactionsofbody,mind,feelings,andenergyflowswhentheyandtheirstudents engageincontemplativeexperimentssuchasA.H.Almaas’s“Inquiry”method,fromhis “DiamondApproach.”Inadditiontobreakingup“self-habituations,”theyseecontemplativeteachingasdeepening“relationality.”Inoneassignment,theyinvitestudentsto reflectaloudabouttheircontemplativeinquiry(theAlmaasmethod)withinatriadof classmates.Studentsexperiencehowpowerfulitistolistenandbelistenedto.

MichelleLelwica(2011)integrateskinestheticorembodiedcontemplativecomponentsintoherclassesatConcordiaCollege.Thestudentsinher“Religionandthe Body”coursearerequiredtoattendaone-hourAikidoclasstwiceaweekatthe dojo (traininghall),inadditiontoregularclassroomtime.Thepredominantlynonverbal modeofinstructionbythe sensei (professionalAikidoinstructor)tendstobafflethestudents.Theyareaccustomedtothedominantprotocolsofacademia,inwhichprofessors verballyconveyinformationthroughalectureformat.Bycontrast,Aikidostudentsare

encouragedto“steal”theknowledgefromtheir sensei –whichpresumestheyare hungryfortheknowledge.TheAikidosessionswiththe sensei provideendlessquestionsforcriticaldiscussioninclassasstudentsintegratephysical,contemplative,and discursivelearning.

BobbiPatterson(2011)ofEmoryUniversityandrecentrecipientoftheAmerican AcademyofReligion’sExcellenceinTeachingAward,putscontemplativemethodsin servicetoherpedagogicalfocusoncommunitysustainability.Forexample,inher“ReligionandEcology”class,thestudentsengageinasemester-long,sequencedassignment toobservecloselya“boundary”spotwithintheonehundredandthirty-fiveacrecampus greenspaceandhowitchangesoverthesemester.Incontemplatingthisboundary (whichmightbetheedgeofarottedlogonthegrass),studentscombinesilentand closeobservationwithcreativeexpression,scientificdatacollection,andanalysisofsustainabilityfactors.

HaroldRoth(2006,2008,2011)joinedwithfacultymembersfromotherdisciplines (sciences,humanities,andthecreativearts)toforgeaContemplativeStudiesInitiativeat BrownUniversity.HeviewsReligiousStudiesdepartmentsintheWestastooethnocentrictoofferafeasiblehomeforcontemplativestudy.ReligiousStudiesasanacademic discipline,heposes,isbiasedbyWesterntheologicalassumptionsthattiecontemplative experiencetoreligiosity,andalternatively,bymaterialist-historicistassumptionsthat dismisssubjectiveknowledgeandinteriorexperience.Therefore,heandhiscolleagues aredevelopinganewfieldofacademicendeavorthattakesintoaccountemergingneuroscientificandcognitiveresearchonmeditationandconcentratedstatesofmind.Inhis “IntroductiontoContemplativeStudies”course,studentslearnthisemergingContemplativeScienceandattendweeklyMeditationLabsessions,wheretheyconductrigorous “first-person”investigationsofthecontemplativetextsunderstudy.

MeenaSharify-FunkofWilfridLaurierUniversityinOntario,Canada,teaches“ReligionandCulture”tolargelectureclassesofstudentsthatcannumberoverahundred. Herinnerpostureasateacheristhatofreverenceforherstudentsandthesacredtraditionstheystudy.Throughherowncontemplativepractice,whichdrawsdeeplyfromher ancestralrootsinSufism,Meenacultivatestheheartofa“lover,”whichmanifestspedagogicallyasaboundlesscaringforherstudents.Studentsarewelcomedintoherhome. ThisexpansivehospitalityisinaccordwithherIranianculturalheritagewhichseesthe teacher-studentrelationshipasblossomingthroughmeal-sharingandattentivementoring outsideofclasstime.Recently,aSunniMuslimandaShi′iteMuslimwhohadbegun oneofhercoursesinloudanimosity,cametohertoreportthattheyhadgrowntosee eachotherasbrothers,notenemies.Now,havingbeenawardedaContemplativePracticeinTeachingFellowship,shewilldesignaseminarcourseonSufismthatexperientiallyexploresarangeofSuficontemplativepracticesasexpressedthroughthevisual arts,poetry,dance,andpeace-building.

JudithSimmer-Brown(2009,2011)isalongtimecontemplativepractitionerand leaderintheContemplativeEducationmovement.Foroverthirtyyears,shehastaught atNaropaUniversity,aprivate,non-sectarianuniversityfoundeduponacommitmentto contemplativepedagogyineverydiscipline.Oneofthehallmarksofherteachingisthe cultivationofnon-conceptualawarenessinthepresentmoment.Studentsinoneofher classesareaskedtodoamindfulnessofbreathpracticeforfivetosevenhoursaweek asapartofcoursehomeworkassignments.Dependingonthecoursecontent,shealso introducesstudentsinotherclassestoadditionalpracticesthatsupporttheirabilityto access“spontaneouspresence”:ikebana(thewayofflowers),haiku,sensoryexercises,

LearningasaPath

contemplativeobservationandwritingexercises,andcontemplativedialogue.Hercontemplativepedagogyisjustascentralinheronlineanddistance-learningcoursesasitis fortheon-campusones.

StuartSarbacker(2011)ofOregonStateUniversitydrawsuponhisformaltraining asacertifiedyogateacherinhis“TheoryandPracticeofModernYoga”course.The coursemediatesacademic(critical-historical)andpractitionerrepresentationsofthe history,theory,andpracticeofyoga.Studentsengagebothintellectuallyandexperientiallywiththeparticularyogatraditionorteacherthatisassignedforeveryclass session.Thefirstpartofclassisdedicatedtodiscussionofweeklyreadings,andthe secondhalftoin-classpractice.

ContemplativePedagogyandHigherEducation

Theseprofessorsarepartofalargershift.Amorecomprehensiveoverviewofthisshift isdetailedinthe“Editors’Introduction”in MeditationandtheClassroom:ContemplativePedagogyinReligiousStudies (Simmer-BrownandGrace2011),butafewfactors arequicklynotedhereforpurposesofcontext.

First,contemplativepedagogyhasbecomeincreasinglyvisibleininstitutionsof higherlearning(Miller2007;Rendon2009).Professorsfromvariousdisciplinesare equippingthemselvestoincorporatecontemplativeawarenessintotheirclasses.Over onehundredprofessorshavebeenawarded“ContemplativePracticeandTeachingFellowships”fromtheAmericanCouncilofLearnedSocieties(ACLS)inpartnershipwith theFetzerInstitute.Asaresultoftheseawardsoverthelastdecade,contemplativebasedcourseshavebeendevelopedandofferedinovereightydifferentinstitutions, coveringLiterature,ReligiousStudies,Art,Music,Math,EnvironmentalStudies,and History.

Second,recentpublicationsinhighereducationliteraturepointtothegrowthof meditationoncollegecampusesandintheclassroom.The ChronicleofHigherEducation (2006),the Teacher’sCollegeRecord (2006), TheNewYorkTimes (November7, 2007),the LosAngelesTimes (May5,2007),andthenationalhighereducationon-line journal, InsideHigherEd.Com (December3,2007),haveallpublishedarticlesoncontemplativeeducationandmeditativespacesoncollegecampuses.

Third,thegrowinginterestincontemplativespacesandinquiryisnoticeableatthe institutionalandprogramlevelsaswell.Forthirty-fiveyears,theBuddhist-inspired NaropaUniversityhashadcontemplativeawarenessasthefoundationofitscurriculum,inallacademicdisciplines(Simmer-Brown2009).Specificallywithinthefield ofReligiousStudies,severaluniversitieshavedevelopedcontemplativeprogramsand pedagogies.EmoryUniversityhasinitiatedaContemplativeStudiesprogram–a collaborationbetweenthemedicalschoolandthegraduate-levelReligiousStudies department(Patton2011).HaroldRoth(2006),aprofessorinChinesereligions, directstheContemplativeStudiesInitiativeatBrown.TheUniversityofRedlands developedasub-curriculumofcontemplativecoursesandopenedacontemplative classroomin2007(Grace2008).RiceUniversity’sDepartmentofReligiousStudies hasanactivecoreoffacultywithacontemplativeorientationtotheircourses(Klein andGleig2011).

Lastly,theseinstitutionalinitiativescorrespondtoaseriesofsessionsandconversationsoncontemplativepedagogyattheannualmeetingoftheAmericanAcademyof Religion(2006–2008),sponsoredbytheTeachingReligionsection.Morerecently,there isanemergingContemplativeStudiesprogramunitwithintheAmericanAcademyof

ReligionundertheleadershipofLouisKomjathy,ThomasCoburn,JudithSimmerBrown,HaroldRoth,AnneKlein,andFranGrace.Outsidetheacademy,theCenterfor ContemplativeMindinSocietyhasanarmforhighereducationthatoffersresources, seminars,andtrainingtoprofessorsinterestedincontemplativepedagogy.

TheBenefitsofContemplativeMethodsforLifelongLearning

Suchprofessorialandinstitutionalinitiativescome,inpart,asaresponsetoresearch thatshowstheundeniablebenefitsofmeditationonbrainfunctioning,personaldevelopment,andhumancommunity.Thequestioncommonlyaskedis,whynow?Whyiscontemplativepedagogysuchahottopicrightnow?Theanswer,atleastpartially,liesin therecentwaveofempiricalresearchthatdemonstratestheplethoraofbenefitsofcontemplativepracticeforacademicworkandoverallwell-being.

BenefitsofMeditation:BriefSummary

Scientificfindingsofthelasttwentyyearsdemonstratethatmeditationandcontemplativemethodshavethesepositiveoutcomes:

Enhancesbrainfunctioning:

•Increasesactivityinleftprefrontalcortex(seatofpositiveemotions,happiness), reducesactivityinrightprefrontalcortex(seatofnegativeemotions,anxiety) (Hagerty2009;Lazaretal.2000;Austin1998)

•Produceshighamplitudegammawavesynchrony,whichcreatesexpandedawareness,alertness,andinsight(Lutz2004;Singer2005)

•Improveslearning,attentionalcapacity,andintellectualcreativity;reducestest anxiety(Begley2007;Wallace2006,2009;Miller2006,2007;O’Hara2005; Langer1997;Rendon2009;UniversityofRedlands2009)

Enhancespsychologicalfunctioning:

•Increasespositivefeelingstatesandproductionofendorphins,decreasesnegative feelingstatesandstresshormones(Davidson2002;Baer2003;Universityof Redlands2009)

•Decreasesaggressionandhostility(Griffith2007)

•Alleviatesdepressionandanxiety(Ellison2006;Paceetal.2009;Universityof Redlands2009)

•Helpstreateatingdisorders(Woods2004)

•Helpstreatobsessive-compulsivedisorders(Begley2007)

Enhancesbodilyhealth:

•Helpfulinrecoveryfromsubstanceabuse(LauraS.2006)

•Helpfulinrecoveryfromcancer(Tacon2003)

•Helpfulindealingwithchronicpain(MindandLifeInstitute2005;Hawkins1995)

•Helpfulinrecoveryfrompsoriasis(Kabat-Zinn1998)

•Helpfulinalleviatingheartproblems(Reinetal.1995;Sivasankaran2004)

Enhancesworkperformance(Cullen2006;Saylor2004;UniversityofRedlands2009):

•Lessabsenteeism

•Greatercooperation,collaborationwithcolleagues

•Focusedattentionontaskswithincreasedeffectiveness

•Increasedjobsatisfaction

•Moreeffectiveandefficientthantheever-popularmultitasking(Rubinsteinetal. 2001)

MeditationResearch:FocusonStudents

Meditationisbetterthananap. Anumberofstudieshavebeendonewithstudent populations.Forexample,astudyattheUniversityofKentuckyfoundthatstudents whodidaforty-minutemeditationshowedmoreenhancedbrainfunctioningthanstudentswhospentthefortyminutestakinganap,reading,talkingtofriends,orwatching television.Themeditationperiodappearedtorefreshthemindinauniqueway(O’Hara 2005).

Compassionmeditationisgoodforbody,psyche,andmind. InOctober2010,Emory Universitypresentedalargepublicforumonits“CompassionMeditationResearch,” withHisHolinesstheDalaiLamapresiding.Theresearchprobesthephysicaland psychologicaleffectofcompassionmeditationoncollegestudents.

WithgrantsfromtheNationalInstituteofHealthandincollaborationwiththe DepartmentofReligion,DepartmentofHealth,PhysicalEducation,andDance,the EmoryMind-BodyProgramhasbeenconductingthisresearchwithcollegefreshmen since2005.Thestudyseekstodeterminewhetherasix-weektrainingprogramincompassionmeditationreducesthenegativeimpactofpsychosocialstressors,measuredby inflammatory,neuroendocrine,andbehavioralresponsestostress.Itiswell-knownthat asub-optimalresponsetostresscontributestomanydiseases.Inthestudents,a decreasedinflammatoryresponseresultingfromthemeditationwaslinkedtothemitigationofdepressioninparticular(Paceetal.2009).

Thestudyfoundphysicalandpsychologicalimprovementsforstudentswhowere “high-practice”participants(didthemeditationmorefrequently),asopposedtostudents inthecontrolgroup(educatedonstress)and“low-practice”participantsinthecompassionmeditationgroup.

GesheLobsangTenzinNegi,Ph.D.,designedandtaughtthemeditationprogramfor thestudents.HeisaseniorlecturerinEmory’sDepartmentofReligion,co-directorofthe CollaborativeforContemplativeStudies,andspiritualdirectorofDrepongLoselingMonastery.ThemeditationtechniquewasbasedonpracticesfromTibetanBuddhisttraditions whichtrainthemindtoviewrelationshipstofriends,enemies,andstrangerswithoptimizedcompassionandanenhancedsenseofconnectivity.Suchtechniquesimprovebrain functioningandimmunesystemfunctioning(Lutzetal.2004;Davidson2002).

Self-activatedinnercoherenceisgoodforacademicsuccessandphysicalhealth. Inthe TestEdge® NationalDemonstrationStudyreportedbytheHeart-MathResearchCenter, studentswholearnedto self-activate “innercoherence”weresuccessfulindecreasing testanxietyatwillandshowedimprovementinoverallemotionaldisposition(Bradley etal.2007).

Anotherstudyhighlightedthepowerof self-induced statesofinnercoherenceinthe formofcompassion,demonstratingaboostintheimmunesystemforuptosixhours. Innerstatesofincoherence(anger,stress,fear)producedtheoppositeeffectforuptosix hours,weakeningtheimmunesystem(Reinetal.1995).

Whenstudentslearnmeditativemethodsofself-regulation,theyareabletoshift swiftlyfromstressfulstatestopositivestates,andthishasanimmediateandlonglastingbenefittotheirphysiologicalhealth,academicperformance,andemotional well-being.

Iwitnesssuchashifteveryday.Studentsoftenarrivetoclassinastateofstress, annoyance,apathy,oragitation.Aftertheopeningmeditationperiod,evenifitlasts

onlyfiveminutes,theyhaveshiftedtoastateofmindwhichispresent,calm,open,and alert.

Insum,meditationworks.However,ismeditationappropriateforourcontextof highereducation?Manymodalitiescanbeeffective,yetnotappropriatetothe classroom.

ContemplativeMethodsandLiberalEducation

Doesmeditationcontributetoourstudents’learninggoalsinliberaleducation?Contemplativeeducatorshavegrappledwiththatquestionforthirtyyears.Theanswer,after muchdialogueanddiscernment,is“yes”(Coburn2011;Rendon2009;Brown2008; Miller2006;Simmer-Brown2009;Grace2009;Smith2009;Remen1999;Roth2006).

RelevanceofContemplativeMethodsforLiberalEducation

In2007,theAssociationofAmericanCollegesandUniversitiespublished College LearningfortheNewGlobalCentury, acomprehensiveanalysisofhighereducation thatoutlines“EssentialLearningOutcomes.”Thedocumentemphasizes interior accomplishmentsasanoutcomeofliberaleducation,foritispreciselytheinnerlearningthat distinguishes“liberal”educationfrom“instrumental”education.

A“liberalartist,”accordingtotheAAC&Udocument(2007,23,6),shouldpossess certaininteriorqualities:

•“innerlifeofself-discovery,values,moralinspiration,spiritualquestsandsolace” •“thedeeppleasuresofencounteringbeauty,insight,andexpressivepower”

•“innerfortitude,self-knowledge,andpersonalrenewal”

•“empathy,theabilitytocareaboutandevenidentifywithperspectivesandcircumstancesotherthanone’sown”

Contemplativepedagogyhonesinonexactlythesesortsoflearningoutcomes.Among themisself-knowledge,whichdeservesattentionherebecauseitisoftendevaluedin academiclife.

Self-Knowledge

Academiaissometimesdismissiveofself-knowledge,conflatingitwithpersonal opinionorwarmandfuzzyfeel-goodism.However,theworld’swisdomtraditionsrecommendself-knowledgeastheultimateknowledgeandthesharpestspadewithwhich touprootpersonalopinionandcozy,self-enhancingmentalhabits(Ibn‘Arabi1989; Dhammapada 2000;Shankaracharya2008;TeresaofAvila2004;Berg2002;Chryssavgis2003).

Self-knowledgeisdifficultbecauseitrequirespersonalresponsibilityfortheinner world.Itiscommonforpeopletoblamesomeoneelseforfeelingsofangerratherthan ownuptothesimplefactthat,actually,theirangeristheirown!Asstudentsinmy seminaroncompassionlearn,wecanchoosetocultivateaforgivingandlovingfeeling toward“theenemy.”Wemaynotbeabletocontrolexternalconditionsortheappearanceofangerandresentmentinconsciousness,butonceawareofitsappearance,there aremanypossiblenextstepsoverwhichwe do havecontrol.

Self-Knowledgeenhancescriticalthinkingskills. Byteachingstudentstheskillsofselfknowledge,contemplativeteachingradicallyenhancestheconstructivedevelopmentof criticalthinking,ahighlytoutedgoalinmanypedagogies.Iscriticalthinkingevenpossiblewithoutprobingthenatureofone’sowninnerworkings?Probablynot.

Criticalthinkingwithouttruthfulself-knowledgeislikeablindfoldedarchershooting arrows.HowcanIcorrectlyseethefaultylogicintheargumentsofothersuntilIverify theclarityofmyownperceptuallens?ChristineBellows,anartmajorinmy“IntroductiontoMeditation”course,saiditwell:“Youmustcleanseyourmirrorinordertosee yourselfandotherswithanundistortedview.”

Surely,Iamnottheonlypersonwhohasbeenatanacademicconferenceandwitnessedarespondent“gooff”onanotherperson’swork,oblivioustothefactthatan unconsciouspersonalagendahadsteppedintothedriver’sseatandthrownoutcritical thinking.Criticalthinkingisimpossiblewithoutourbeingawareofourstartingpoints. Andhowcanwebeawareofourstartingpoints,withalloftheirpersonalstakes,unless weareskilledatself-inquiry?

Self-Knowledgeincreasespersonalfreedomandacademicsuccess. Thepersonwho lackscorrectself-knowledgeisnotonlyanannoyanceatconferencesoradriftinlife, butalsoapossibledanger.Forexample,Ihaveacurrentstudentwhoisunawareofhow tocalmhimselfwhenapersonorsituationtriggershisrageresponse.Carwrecks,fist fights,andholesinwallsaretheresult.

Studentsequippedwithself-knowledgehavethecapacityforintellectualandpersonal freedom.Forexample,Iknowastudentwhostoppedputtingherselfatriskwithsexual promiscuitywhenshebecameaware,viathepracticeofloving-kindnessmeditation,of theunderlyingself-hatredthatmadehersay“Yes”whenshereallywantedtosay “No.”

InthisBuddhistmeditationpractice,knownas mettabhavana, themeditatorbegins withloving-kindnessforhisorherownbeing.Whenself-hatredispresent,asisthe casewiththisyoungwoman,self-lovingcanbethemostchallengingpartofthemeditationandthemostprofoundlyliberating.Consciousradianceofthewishforhappinessto one’sownbeingliftsone’soverallrespectforhumandignityandmakestruelovepossible.Asoneinstructiontexton mettabhavana promises:“Ifyoutrulyloveyourself, you’lleasilyloveanother;ifyoutrulyloveyourself,you’llneverharmanother”(Ven. Dhammarakittha2001,iv).

Self-knowledgecanalsobeliberativeinseverepsychologicalcases.Aformerstudent refusedtoacknowledgehisbipolardisorderandtotakethenecessaryprecautionsto handlehismanicepisodes;thisself-blindingputhimandothersatrisk,asevidenced bytwohospitalizations.Hisdenialthreatenedtoruinhisacademicfuture.But,ashe workedwithacontemplativemethodthattaughthimtogaugehisinteriorshiftsand utilizemeasuredantidotestomaniaanddepression,hebecamebetterabletohandlehis condition.Hewasableeventuallytograduatewithaveryhighgradepointaverageand PhiBetaKappa.

Self-Knowledgeandtheimportanceoffirst-personawareness. Self-knowledge,therefore,isimportantforcriticalthinkingcapacityandwiselifedecisions.Butwheredowe learnit?Unfortunately,theinstitutionsmeanttoinspireandliberateusoftenendup disconnectingusfromourinnerselves.Manyeducationalinstitutionsacculturatechildrentosquelchtheirinnerquestionsandconformtothestyleandpreferencesofthe instructor(Miller2006).Thestudent’sfirst-personexperientialknowledgeisviewedas lesscrediblethanthethird-persontheoreticalknowledgeofexperts.

Religiouscommunitiesalsotendtoputthird-personknowledgeonapedestal.They oftenemphasizebeliefsandpracticeswhichdemandassenttotheauthorityofaleader

ortraditionanddevalueself-investigationorexperientialknowledge.Growingup,for example,Iwouldhearfromourchurchelders:“Nevertrustyourownexperience.”

Contemplativepedagogyseekstorestoretheplaceoffirst-personinvestigationinthe learningprocess.Itengagestheinteriorityofstudents,followingtheSocraticprinciples of“anunexaminedlifeisnotworthliving”and“knowthyself.”

Itseemsfairlyobvious:ifwearenotawareofinnerphenomena,howcanwechoose whichthoughtsandfeelingstoenergizeandwhichonestoignore?Withoutfirst knowinghowthemindoperates,howcanweknowanythingoutsideofit?Ifinnerconsciousnessisourinterfacewithideas,interactions,andeverythingelseintheworld,do wenotneedamethodbywhichtosteadyandclarifyit?Ifthereisacrackinthemirror, theneveryfaceappearsdistorted.

Contemplativemethodshelpstudentsachieveatruthfulself-view,andthisbreakthroughisafoundationforintellectualobjectivity,theconsciouschoosingofgermane overdistractivethoughts,andeventualself-masteryinotherarenassuchasemotional life,artistic-creativeexpression,andinterpersonallove.

IndividualAttainmentBenefitstheWhole

Self-knowledgeandself-masteryarenotonlybeneficialfortheindividual.Suchindividualattainmentsalsobenefitthehumancollective.Recentscientificresearchsuggests thatindividuals’innercoherence(mindfulness,innerpeace,compassion)transmitsa beneficenteffectontheworldatlargeonthenon-linearlevelofconsciousnessitself (Hawkins1995).Certainlythisiseasytonoticeattheinterpersonallevel,wherewe registerthedifferentialeffectofapeacefulpersonversusanagitatedone.Furthermore, intheclassroom,aprofessor’sheart-coherencecanbedetectedviaelectromagnetic measurementtoaffectstudentswithinaradiusoftenfeet(BurmarkandFournier2003). Insum,ourinnerbeinghasaneffectontheworldaroundus.

Manycontemplativepracticesarespecificallydesignedtohoneabeneficentinner being.Forexample,inmyseminaroncompassion,weutilizein-classmeditationsand contemplativehomeworkassignmentsspecificallyaimedatcultivatingcompassion.

Oneofthemostethicallyrigorouspracticesis tonglen,aTibetanBuddhistpracticeof breathinginsufferingandbreathingouthopeandhealing.StudentsreadaboutthispracticefromBuddhisttextsandthenworkwithitintheirdailylife,situationsofpersonal distress,communityservicesites(animalshelters,Alzheimer’sfacilities,battered womenshelters,andsoforth),andworldwidecalamities.Althoughstudentsareinitially appalledattheideaoftakingonthesufferingofothersthroughthebreath,theyuniformlyreportthepowerofthispracticeattheethicallevel(Grace2009a).Theirinitial discomfortoftendingtoapersonwithAlzheimer’s,forexample,transmutesintocompassionatepresenceastheyquietlydo tonglen duringthevisit.

Inthecaseofcollege-ageadults,thelearningofcontemplativeself-inquirymay notresultin“self-mastery”bytheendofasinglesemester.Itisnotacrashcoursein Buddhahood!Buttolearncontemplativetoolstendstoinitiatealifelongprocessof purposefulself-evolutionthathasthepotentialforpersonalfreedom,relationalcompassion,andvocationalflourishing.Ifastudentlearnstheskillsofinnerobservationand silentawareness,theyarelikelytoneverforgetthem.Onestudentobserved:“It’s likealwaysknowingthewayhome.Meditationhastaughtmewheremyinner‘home base’is.”

Students(andtheirprofessors!)maynotachieveself-masterybysemester’send,but theywillhavethemechanismsofself-masteryattheirdisposalfarbeyondthefinal

exam.Havingamapinhandisworthalotwhenyouembarkonajourney.Itdoesnot ensurehowquicklyyouwillarriveatthedestination,butitdoesassistingoingtheright direction.

James,fromtheexampleabove,returnedtohisdruguseattheendofthesemester. However,hewasachangedpersonbyvirtueofhisself-awareness.Hehasthetoolsto becomefreeofdrugaddictionandotherformsofself-limitationifhesochoosesinthe future.Henowknowshowtoenlivenhisheartwithcompassionratherthanstaystuck inbitterness.Accordingtotheresearchnotedabove,thiswillmakehimamoreeffective employeeandlovingcommunitymember.

Farfrombeingescapist,contemplativeeducationhasthepotentialtodevelopstudentsintopositivecitizens.Byteachingthemhowtoestablishpeace,compassion,joy, andequanimityastheirinnerfoundation,theythenbecomecapableofgeneratingthese realitiesfortheworldatlarge.Asastudentinmyseminaroncompassionobserved: “MymajorisPeaceStudies.HowwillIeverbeabletonegotiatepeaceamongthe nationsifIamnotatpeacewithinmyself?”

ContemplativeTeachingintheReligiousStudiesClassroom

Paradoxically,thedisciplineofReligiousStudiesappearstobethemostresistantto contemplativepedagogy.ButasJudithSimmer-Brown(2009)eloquentlyargued,such resistanceisnotcompatiblewithcurrentresearch.

DatarelatedtointroductorycoursesinReligiousStudiessuggestsa“greatdivide” betweentheinformational,objectivegoalsofprofessorsandthespiritual,subjective goalsoftheirstudents(Walvoord2008).Thisfindingcorrespondstoalargernational surveybytheUCLAHigherEducationResearchInstitute(HERI).TheUCLAdata suggestthatcollegestudentshavehighlevelsofinterestinspiritual,religious,andexistentialmatters.Moreover,amajorityofenteringstudentsexpectedtheircollegeeducationtodeveloptheir“self-understanding”andtostrengthentheirsenseofthe“meaning andpurposeoflife.”Theyalsohopedtobecome“morelovingandcompassionate people.”However,thecollegecurriculumfailedinthisregard.Forthemostpart, accordingtofollow-updata,thestudents’expectationsoftheselearninggoalswerenot met(HERI2005;Redden2007b).

NowthatthedisciplineofReligiousStudieshasestablisheditselfasacademically legitimate,contemplativeprofessorsareforgingpedagogicalmethodsthatcancreatethe spaceforempiricalself-knowledgeinthestudyofreligion.Inourdiscipline’svigilance toapplyahermeneuticsofsuspicion,wedonotwanttooverlookthepossibilityofa “hermeneuticsofhunger”(Soelle2001)thatwouldaffirmpeople’shungerfordignity, meaning,andcommunity.Collegestudents,accordingtotheavailabledata,havethis hunger.Inasense,whodoesnot?Contemplativepedagogyaddressesthehungerfor innerexplorationinawaythatharmonizeswithandhonorstheacademicgoalsof liberaleducation.

Conclusion:LearningisaPath,NotaGoal

Obviously,notallprofessorsareintellectuallyinterestedortemperamentallyinclinedto offercontemplativecourses.Andtheirinstitutionalcontextsmaynotbesuitable.Such wouldbethecaseforanypedagogy:somesituationsandtemperamentsaresuitablefor it,andsomearenot.Thepowerofapedagogyliesnotinitstechniquebutintheprofessor’sauthenticcongruencewithit(Palmer,1998).

Theimpactofanintegrouspedagogystands,evenwhenthereisfailureonthepartof theteacherorstudent.Ihavewalkedawayfrommanyclasssessionsheavyofheart (“Wellthatwasatotalbomb!”)onlytoreceiveanemailfromastudentsayingitwas revelational.

Everyyearseveralstudentsfailthe“IntroductiontoMeditation”course.But,interestingly,theystillexpressdeepappreciationforwhattheylearned.TravisLane,asenior sociologymajor,smiledsheepishlyoncameraduringafilmingoftheclassin2007: “Yeah,Ijustcouldn’tfinishthejournals,soIdidn’tgetcreditfortheclass.Butstill,I goteverythingthatIneededoutofit.”

AsTravisexplained,learningaboutoneselfmaybethemostimportantthingtolearn, ever.Otherthings“comeandgo,”but“youcan’tgetawayfromyourinnerself”:

Thevalueof[meditation]islearningmoreaboutyourself

Yes,it’sgreattogetyourdegreeandmakemoneyand,ifyou’reabusinessmajor, tostartyourownbusiness,andalltheclassesyoutookwereimportanttoget there.Butthosearethingsthatcancomeandgo.

Youcan’tgetawayfromyourinnerself!It’simpossible.Sotakingaclasstolearn howtofaceit,workwithit,dealwithittomeisahundredtimesmore–really youcan’tevenputanumberonit–importantthanalltheotherthings.

Travisfailedthecourse,buthegainedapath.

SodidBenjamin,thefreshmaninmyupperdivision“QuestoftheMystic”class.He wrotetomemanymonthsaftertheclassended:

Idon’tthinkyouorIknowwhyexactlyyoudidit,butallowingmetoattendthe firstMysticsclassandpullupameditationpillowwillstandoutinmymemoryas oneofthemostinfluentialturningpointsinmylife.

Insum:Contemplativepedagogyisnotaboutagoal,anoutcome,oreveneffort.Itis aboutbeingalivetothelifelongpathofself-evolution–therebybecomingabeneficial presenceintheworld,toallbeings.Isn’tthatwhatanyeffectivepedagogyaimstodo?

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